The Monthly eRosh

The Shofar Call of Elul

Wed, 11 Aug 2010 21:18:27 +0000

Elul is the sixth calendar month of the biblical calendar year. It is also the last month of the civil year when counting from Tishrei. The name "Elul" is the Babylonian name of the month. The Bible also refers to this month as Elul, as in Nehemiah 6:15, "So the wall was finished on the twenty-fifth day of the month of Elul..." Because of the approaching new year and the High Holy Days of Rosh Hashanah and Yom Kippur, the month of Elul is focused on repentance and reconciliation. Special prayers called Selichot (forgiveness) are recited during this month. These prayers focus especially upon the thirteen attributes of mercy revealed to Moses on Mount Sinai:

The LORD, The LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin; yet He will by no means leave the guilty unpunished¹ ... (Exodus 34:6-7).

Another custom of during the month of Elul is the sounding of the shofar (ram's horn trumpet) at the end of the morning prayer service. The piercing, haunting sound of the shofar stirs our hearts to seek God and repent of sin in our lives. Its sound resembles the broken, sorrowful cry of our souls calling out to the Righteous Judge for mercy and grace. This wordless, yet deeply meaningful sound is representative of yet another longing within us:

For we know that the whole creation groans and suffers the pains of childbirth together until now. And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body. (Romans 8:22-23)

As well as thirsting for righteousness, our souls long for the day that our weary bodies are resurrected. Paul says that even "creation waits eagerly for the revealing of the sons of God" (Romans 8:19). The sound of the shofar is an expression of that yearning for the coming of our Messiah, Yeshua of Nazareth. With great anticipation we await the New Creation that will be heralded "with a shout, with the voice of the archangel and with the shofar of God" (1 Thessalonians 4:16). So this Elul, let the call of the shofar pierce your heart and convict your soul. May we turn to Him in complete faith, and fall upon his abundant mercy. May we also yearn for the coming of Messiah as we approach a new year. May you find wholeness and newness of life this Elul!

Endnotes

1. How is this last phrase an attribute of mercy? R' Eliyahu Kitov explains that God will clear those who repent, but will not clear those do not repent.

The Consolation of Av

Sun, 11 Jul 2010 11:06:50 +0000

"When we enter Av, our joy is diminished." (b.Taanit 29a)

The distress that began with the fast of the 17th of Tammuz intensifies as Rosh Chodesh Av appears in the sky. Last month, we remembered the breaching of the walls of Jerusalem. But during Av, the enemy struck the center of Jerusalem--the temple. And yet, even in destruction there is consolation. The days from Rosh Chodesh Av to the fast of the ninth of Av are referred to as the "Nine Days." In Jewish communities worldwide, prohibitions intended to decrease joy are implemented. All these reach a climax on the fast of the ninth of Av, a fast similar to Yom Kippur. These prohibitions are not intended to be overwhelming, but to turn our minds toward the seriousness of sin and its consequences. This is a basic truth that we can never neglect. Sin is deviation from the "target" of the Torah that God has established for us. Missing that mark, whether intentionally or unintentionally, has consequences. God by his very nature is holy. His presence cannot abide in the presence of sin, hence the connection between sin and the destruction of the temple. His temple was to be a place of purity and holiness, yet Israel turned it into a place of idolatry. Thus, his presence left the temple and destruction ensued. Yet, even in destruction there is consolation. After Jeremiah prophesied judgment, he delivered a message of deliverance to the nation of Judah.

"For I am with you," declares the LORD, "to save you...I will not destroy you completely. But I will chasten you justly and will by no means leave you unpunished." (Jeremiah 30:11, see also 46:28)

God's discipline is a means to an end; that is, a restored relationship via repentance.

"Let us examine and probe our ways, and let us return to the LORD. We lift up our heart and hands toward God in heaven...I called on your name, O LORD, out of the lowest pit. You have heard my voice, 'Do not hide your ear from my prayer for relief, from my cry for help.' You drew near when I called on You. You said, 'Do not fear!' O Lord, You have pleaded my soul's cause; You have redeemed my life." (Lamentations 3:40-41, 55-58).

Through judgment, we are reminded of our need for God's mercy. The month of Av reminds us that we are sustained by the mercy of God. When properly grasped, this consolation of Av naturally leads us to the next step...the repentance of Elul. May your month be filled with the realization of God's mercy and "tzom kal," have an easy fast!

The Sorrow of Tammuz

Fri, 11 Jun 2010 07:57:15 +0000

Sorrow, grief, lamentation, mourning, depression; these are all human emotions. Hey, even Yeshua wept!¹ We all deal with grief; it is a part of our experience. The Bible has many expressions of sorrow and the Psalms are a prime example. You may be surprised to discover that 57 of the 150 Psalms are laments; that's 38%! Yet, how many worship services today contain even one song that is a lament style? Very few. As the fourth month of the biblical calendar approaches, we are reminded of sorrow in the name "Tammuz." The name Tammuz is not named in Scripture for this month, but it does appear in another context, Ezekiel 8:14-15.

"Then he brought me to the entrance of the north gate of the house of the LORD, and behold, there sat women weeping for Tammuz. Then he said to me, "Have you seen this, O son of man? You will see still greater abominations than these."

Tammuz was a Babylonian idol. Let me be clear, I am not suggesting we are sorrowful for a false god. Buy why in the world would Israel continue to call this month Tammuz? Is this leftover pagan syncretism? No, it is not. Historically, the fourth month was the month that God began to bring judgment on Israel for the sin of idolatry. This is remembered with the fast on the 17 Tammuz.² It commemorates five different tragedies: the breaking of the tablets at the golden calf, the suspension of the daily sacrifice before the destruction of the First Temple, the breaching of the walls of Jerusalem before destruction of the Second Temple, and the burning of a Torah scroll and the erecting of an idol in the Second Temple by the Roman official Apostomos. This fast begins the Three Weeks, sometimes called "Between the Straits."³ This is a three-week period of mourning that concludes with the fast of the ninth of Av. During this time, the sins of our forefathers are remembered and Israel examines their own sins. The name Tammuz serves as a reminder of our dark past as a people. We do not weep over idols, but we do weep over our sins and the present exile. Yet we do not weep as those without hope. Tammuz is also a reminder of God's wonderful grace. By the sacrifice of our Lord Yeshua, we have the hope of redemption. We live in the paradox of hopeful sorrow. We've been redeemed by Yeshua, yet we still wait for the restoration of all things.

"You have turned for me my mourning into dancing, you have loosed my sackcloth and clothed me with gladness."⁴

Endnotes

1. John 11:35
2. This is the fast of the fourth month mentioned in Zechariah 8:19
3. Taken from Lamentations 1:3
4. Psalm 30:11

The Harvest of Sivan

Sun, 16 May 2010 15:33:11 +0000

As the Omer continues to be counted, we come to the third month on the biblical calendar. After the days of the Babylonian exile, this month took on the name Sivan, and is identified as such in Esther 8:9. Not long after Rosh Chodesh, the counting of the Omer is concluded and we come to the Feast of Weeks. This festival is known by many names, including Yom HaBikkurim/ Day of Firstfruits (Num 28:26). Though it is called the Day of Firstfruits, it is not to be confused with the firstfruits offering that occurs during Unleavened Bread (Lev 23:9-14). They are related, but separate occasions. The early firstfruit offering consists of barley, while the later firstfruit offering of Shavuot is wheat. After the joyous festivities of Shavuot, Jews returned to their homes and farms throughout the Land of Israel, yet the offering season was not completed. Shavuot was the grand opening of the season of firstfruits ¹. Even today, the various crops grown in Israel are harvested at different times throughout the year. Therefore, as the summer progressed, a variety of crops were brought to the temple. Farmers were allowed to bring firstfruits from the seven species² at their own time, even up until Sukkot. The celebration of the harvest was not just a religious affair. With the days of the harvest came ethical demands upon Israel. Not only was Israel required to give their firstfruits and tithes to the priests of the Temple, but they also were required to leave the corners of their field to the poor and the sojourner (Lev 19:9, 23:22; Ruth 2). Also, any hired worker was to receive his wages the very day he labored (Lev 19:13). Yaakov expressed his contempt for the wealthy who defraud the poor when he wrote, "Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts" (James 5:4). To offer firstfruits, yet through dishonest means, was an affront to God. Perhaps this is why we remember the giving of the Torah on Shavuot. The harvest of our labor has both a religious (temple offering) and ethical (caring for the poor) aspect to it. The two are inseparably linked together; we must love both God and man. As the Master said, "Love the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment. And the second is like it: 'Love your neighbor as yourself.' All the Torah and the Prophets hang on these two commandments." (Matthew 22:37-40, emphasis added)

Endnotes

1. Eliyahu Kitov, The Book of Our Heritage: The Jewish Year and Its Days of Significance, Vol 3, (Jerusalem: Feldheim, 1997), 885.
2. Deut 8:8 lists wheat, barley, grapes, figs, pomegranates, olives and dates. Honey (devash) likely refers to date honey, not bee honey, though the same word is used for both.

The Splendor of Iyyar

Wed, 14 Apr 2010 15:55:58 +0000

On the biblical calendar, Iyyar can get overlooked. Couched between the festivals of Passover and Shavuot, Iyyar may seem like a period of waiting. However, to downgrade Iyyar to a second-class month would be a mistake. Iyyar is derived from an Akkadian word that means "splendor" or "blossoming." It corresponds to the Hebrew "Ziv," the name given to the second month in the days of Solomon (1Kgs 6:1). Ziv likewise means "splendor." By considering the historical events of Iyyar, we begin to get a picture of the splendor of this month. Not only does the sun's light shine with increasing intensity during this month, but also God's splendor has shone with increasing intensity. Moses and Aaron took the first census of the tribes of Israel on the first of Iyyar (Num 1:1-2). This first step led to the organizing of the tribes around the Mishkan (Tabernacle). Then on the 20th of Iyyar, when the tribes had been instructed regarding their encampments, the Shechinah (God's Dwelling Presence) lifted from the Mishkan, signaling the Israelites to break camp and follow the cloud (Num 10:11). What once terrified the nation at Sinai, now dwelt in middle of their encampments. Throughout their wilderness journeys, Israel brought sacrifices to the altar and worshiped in God's Presence. The Iyyar connection continues in the subsequent stages of Israelite worship. Four hundred and seventy-nine years after the construction of the Mishkan, King Solomon began the construction of the Temple (1Kgs 6:1; 2Chr 3:2). Several hundred years later, Zerubavel also began construction on the Second Temple in the month of Iyyar (Ez 3:8). Both occasions were times of increased splendor for the people of God. During these periods of construction, Israel rejoiced at the prospect of building the House of God and worshiping there. In the first century CE, Israel saw yet another increased amount of splendor, though one very different from previous generations. During the Iyyar of approximately 30 CE, Israel witnessed the resurrected glory of the Lord Yeshua. For forty days after his resurrection, the Master appeared in Jerusalem and Israel. Many came to believe in Him during this period, including His brother, Yaakov the Righteous (1Cor 15:7). On the 26 of Iyyar, he ascended to the heavenly Mishkan of his Father (Ac 1:3; Heb 9:11). In our day, Iyyar calls to mind the promise of our Master's imminent return. Just as God's splendor increased for Israel during Iyyar, so too on that great day, God's dwelling will be with man (Rev 21:3) and the kings of the earth will bring their splendor to him (Rev 21:24). We will draw near to God and behold His inexpressible splendor. Amen, come Lord Yeshua!

The Great Redemption of Nisan

Sun, 14 Mar 2010 11:06:30 +0000

During the month of Nisan, two mighty acts of salvation transpired for Israel: the Exodus from Egypt, and the death, burial and resurrection of the Righteous One, Messiah Yeshua. The Exodus serves as the quintessential paradigm for God's salvation. It was there in the midst of slavery and oppression that the family of Jacob miraculously grew into the nation of Israel. Even when the majority of God's people could not see His hand in the circumstances they found themselves in, God raised up a prophet who led them to a deliverance they never thought possible. Through Moses, great and mighty acts were inflicted upon Pharaoh. After ten devastating plagues, the children of Israel found freedom. After a night of sacrifice, blood-stained doorposts, and the death of firstborn sons, Israel found deliverance from the bondage of the world. So, too, have God's people found eternal salvation in a wholly unexpected way. In the midst of Roman occupation, an utterly corrupt priesthood, religious hypocrisy that stressed minutia but neglected love and compassion, and the failings of numerous revolutionary messiahs, Israel's hope for salvation seemed bleak. Once again, God's people puzzled over the circumstances they found themselves in. Yet as before, God sent a prophet, indeed the Prophet, who would lead Israel to the great redemption that they longed for. And yet, unlike the first redemption from Egypt, the wrath of the second redemption was not aimed at Israel's oppressors. Rather, the wrath of God was poured out upon the Righteous One. Unlike the first redemption, the whips were not reserved for the backs of Israel while He lived detached from their plight. Rather, the flogging of whips came directly upon the back of the Prophet. Unlike the first redemption, the sacrifice was not made by Israel. Rather, God Himself offered the sacrifice-the Lamb of God nailed to blood-stained wooden posts. Unlike the first redemption, the firstborn sons of the enemy were not put to death. Rather, it was God who gave His only begotten Son to be put to death. In both schemes of redemption, death is prevalent. And yet, death is not the end. Death comes, only to be overcome by life. Israel was counted as dead and defeated while in Egypt. They were nothing but a mere slave-people under the hand of the oppressor. However, they came forth victorious over death and were given new life. At the ninth hour, Yeshua died and His lifeless body was taken off the cross. His body was wrapped and buried in a tomb. His followers' hopes for salvation were dead and defeated. Their Master had been executed by the hand of the oppressor. And yet, He came forth victorious over death and has given us new life. Halleluyah, Yeshua is risen; Halleluyah, Death is no more.

Giving, Mercy and Salvation

Mon, 15 Feb 2010 12:47:41 +0000

As hard as it is to believe, we have come again to the last month of the Biblical calendar, the month of Adar. But before we begin the cycle of months again, we are privileged to remember and celebrate the events recorded in the Book of Esther. This celebration, which is in the middle of the month, is known as Purim, where the Holy One rescued the Jews from an evil decree. Also during this month, we remember the rededication of the temple after the Babylonian Exile. Ezra and Nehemiah led this Jewish return in rebuilding the temple with non-believers taunting them, but never the less, with the help of Hashem, they triumphed. On the third day of the month, Ezra and those that returned from Babylon, finished restoring the Beit HaMikdash, the Holy Temple in Jerusalem (Ezra 6:15). Even as we commemorate this blessed, historical event, we anticipate the future time when the Holy One will also rebuild His Temple. Further, we can look to our own lives as being a "temple in progress" that will one day be completely perfected through the work of God's Spirit. Even though your temple will not be complete until the return of Messiah (1 John 3:2)... On the thirteenth day of Adar, we fast to commemorate or to remember the Fast of Esther that she instituted that all Jews undertake before she was to plead with King Ahasuerus. She understood that there was not to be any haughtiness when beseeching the Almighty to have His strong hand intercede for His people. Because of the fast being of great importance a long time ago, we continue to fast, not only as a remembrance of the deliverance by Hashem, but for any time and occasion while His people are in the way of the adversary. In stark contrast to the solemnity of Esther's Fast, on the fourteenth day of Adar, we, with whole-heart, celebrate the deliverance that Hashem brought to His people. Oftentimes, we have a festive meal on the afternoon and then gather for a public reading of the Book of Esther. This is a unique book since it is obvious that Hashem is at work throughout the narrative to save His people from their enemies, yet His name is not mentioned throughout the text of the book. It is also good to send shalach manot, gifts of food to family, friends, and others who may be in need. Traditionally, these gifts include at least two different types of food. It is a meaningful tradition to prepare gifts to share the love of Messiah with others. Also, by contributing tzedakah, acts of loving-kindness and charity, to widows and orphans, the elderly, and the poor and needy, you will be partaking of the heart of Messiah. Originating from from Mordechai's instructions that "they should make them days of feasting and rejoicing and sending portions of food to one another and gifts to the poor" (Esther 9:22), we are able to partake in some of the weightier commands found in the Torah. So, let us join together that, even at the end of the cycle of months we are mindful of His mercy. Mercy for Esther and the Jews in dispersion, mercy on the Ezra and Nehemiah and the Jews of the return and rebuilding, and mercy on us through the work of Messiah, through whom we are being made into His likeness.

A Tree of Life

Fri, 15 Jan 2010 12:18:31 +0000

He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers. (Psalm 1:3)

The month of Shevat, the 11th month on the Jewish cycle of months, begins the turn from winter to spring in Israel. This is the time of year when the earliest blooms appear on some trees. The fifteenth day of this month is called Tu b'Shevat and is celebrated as the New Year for trees. It is a day to give thanks for the abundance that the Lord has provided for the Land of Israel. Deuteronomy 8 speaks of the good land that was promised to the children of Israel and mentions some of the fruit that grows there. Because of the Lord's provision of abundance, the day of Tu b'Shevat is commemorated now by eating fruit that is from the Land of Israel. There is a great fundamental, spiritual truth that may be derived from the observance of these trees' natural behavior: the importance of bearing fruit. If we are to be of use to the Father's kingdom, then we must also bear fruit. But our fruit has to be the fruit of our deeds. We should examine how we are relating to our spouse, our children, our parents, and extended family. Do we love them as we should? How about when we are in our fellowships, our workplaces, our towns? Are we being a light, shining God's truth by our actions? Are we putting others ahead of ourselves? Are we a loving people? We need to be! We need to concern ourselves with the eternal souls of those around us. If by our actions of selflessness we bring honor to God and that we show people the love of Messiah, thus drawing them closer to the kingdom, then we should immediately do so in all of our exchanges. We become like the one from Proverbs 11:30 that, "The fruit of the righteous is a tree of life, and whoever captures souls is wise." If we do not bear fruit of righteousness, then are we better than those who do not know the Lord? If we do not bear the fruit of loving deeds to those around us, we become like the trees that either do not bear good fruit or bear no fruit at all. Think about this, if we fail to be a light to those around us, we actually, as believers, become a darkness, obscuring the Father from them. If we do not bear righteous fruit, then we, instead of building the kingdom of God become one who tears it down. In the Gospel of Matthew Messiah speaks of the trees that do not bear fruit and their end (see Mt. 3:10; 7:16-20; and 21:19). This is not the way a healthy disciple of his should be characterized. We are to be known by our love. Rather, we should be known by our deeds of love. We should be known as the people that are self-sacrificing and as the ones that truly know how to treat people inside our homes, workplaces, and communities. The great news about this is that as a follower of Messiah Yeshua, we are new creations. This is why we should be walking differently than the world walks. It is our nature to bear righteousness. Only when we forget to put down the old man (Romans 6:6) do we have difficulty. What an incredible calling we have as disciples of the Master, to bear fruit for the kingdom! May you have many opportunities this new month of Shevat to build up the kingdom and to love in word and deed.

They still bear fruit in old age; they are ever full of sap and green, to declare that the LORD is upright; he is my rock, and there is no unrighteousness in him. (Psalm 92:14-15)

From Defeat to Victory

Thu, 17 Dec 2009 08:26:39 +0000

Blessed are You, Hashem, our God, King of the universe, the Righteous Judge. (Traditional Prayer)

The month of Tevet is one of the darker, lowly months of the year. It is the month in which the siege of Jerusalem began which ended in the destruction of the First Temple. Asarah b'Tevet, the tenth of Tevet is kept as a fast day in commemoration of this horrific event. Almost to help ease the remembrance of such an event, we enter this month still in celebration of the Holy One's victory through the Maccabees over the Greeks during Hanukkah. So, on the one hand we recall His righteous judgment, but on the other we remember His merciful victory. This combination of mercy and judgment occur throughout the Scriptures and, indeed, our lives. We experience both. It is part and parcel of the Holy One's economy. Every one of us has experienced great victories and great defeats. Our greatest defeats occur when we try to satisfy the desires of our flesh, our yetzer hara ("evil inclination"). Our greatest victories happen when we have surrendered our very selves to the service of our great King and we are, as Paul states, to walk in the spirit, our yetzer hatov ("good inclination"). Finally this dichotomy of mercy and judgment is exemplified through the salvific work of our God through Messiah. That is, all are destined to stand before the judgment seat, but those that have trusted in his Messiah will receive mercy. As we remember this month the tragedy that befell Israel, let us also recall that it was the Father's faithfulness and lovingkindness to the covenant people that brought Israel back from the exile. Similarly we can trust that he will be with each of us through our daily struggles and our walk. He is even there to help us when we turn back to him after our failings. Through a process of maturing growth (a.k.a. sanctification) we fail less frequently as we are transformed in mind and conformed in life to the image of his dear Son. This results in ever-increasing victorious living, because instead of living for one's self, one lives more and more for the Father's kingdom. Just as the Jewish people were never left alone neither were they forgotten in the exile, Messiah Yeshua has promised that he will never leave us nor forsake us. This will enable us to go on to confidently say that the Lord is our helper, and that we will not fear (paraphrased from Hebrews 13:5-6). We will trust that even through calamitous events, that the Lord will work it out ultimately for our good (Romans 8:28). As we enter the month of Tevet, we would do well to remember when and where we have been defeated, but only if we remember the great victory of Messiah. The difference between the two polar opposites helps to demonstrate the awesome work that has and is being done in each of our lives. Finally, we look forward to the time when full restoration is accomplished. Not only are our lives completely changed, but all of our prayers will have been answered. But until then we continue to pray and to bless the Holy One.

Blessed are You, Hashem, Who restores His presence to Zion. (Traditional Prayer)

The Miracles of Kislev

Tue, 17 Nov 2009 09:15:11 +0000

As the rains that started during Cheshvan continue to nourish the land of Israel, the temperatures begin to drop. Daylight hours dwindle away and the long, dark nights of Kislev begin. One cannot help but naturally feel slightly melancholy and glum during the winter seasons. Thankfully, God has given us many reasons to rejoice during this season. On the 25th of Kislev, the anniversary of the rededication of the Temple is celebrated for eight days. This festival is customarily known as Hanukkah. For thousands of years, the Jewish people have remembered the miracles God performed for the Maccabees. They were not only able to stand up to the persecution of the Syrian-Greeks, but were also able to rededicate the defiled Temple. A frequent phrase heard during this season is "nes gadol hayah sham," a great miracle happened there. Though this has been a time-honored celebration by the Jewish people, the earliest attestation to the celebration of Hanukkah is not from Josephus or the Mishnah, but the Gospel of John. In John 10:22-42, the Master was present at Temple in Jerusalem during Hanukkah. Just like his previous visit during Sukkot, the crowds were eager for him to announce his kingship as the Messiah. "If you are the Messiah, tell us plainly" (John 10:24). Relating to the story of Hanukkah, the Master points out that he had already told them, "the works that I do in my Father's name, these testify of me" (10:25). For both the Maccabees and the Master, the presence of God's miracles signified his approval of their efforts. Both sought to uphold the true standard of Torah in the face of opposition. For the Maccabees, Hellenist Jews and Syrian-Greek persecutors opposed them. For the Master, unbelieving Pharisees and Sadducees challenged his teaching of Torah and the Kingdom of God. In both situations, the miracles were present for all to see. Unfortunately, miracles do not produce faith; they sustain faith already existent. In the days of the Maccabees, the Hellenists refused to remain true to Torah. In the days of the Master, the unbelievers refused to believe in the One sent from the Father. The same is true in our day. Miracles are there if one chooses to recognize them. The Amidah prayer expresses it this way: God's miracles are "with us every day" and his wonders and favors are "in every season." Yet, many ignore the miracles that sustain us day in, day out. It takes great faith to acknowledge miracles. May your Hanukkah be filled with the remembrance of the miracles in the lives of our forefathers, the miracles present in our daily lives, and most of all, the miracle of the salvation made available through the One who was sent from the Father-Yeshua the Messiah!

The Provision of Cheshvan

Sun, 18 Oct 2009 13:47:22 +0000

Cheshvan is the eighth month according to the biblical calendar. The name "Cheshvan" is the Babylonian name of the month. The older biblical (or Canaanite) name of the month is "Bul" as it says in 1 Kings 6:38, "And in the eleventh year, in the month of Bul, which is the eighth month, the house was finished..." As the previous verse stated, it was during the month of Cheshvan that King Solomon completed his seven-year construction of the First Temple. Because of this, the sages say that Cheshvan should have had a festival. Yet, the Temple stood empty for 11 months and was not dedicated until the following Tishrei (see 1 Kings 8). According to the sages, since the month of Cheshvan did not receive a feast and lost it to Tishrei, one day it will receive a festival, just as Kislev gained a feast (Hanukkah) during the days of the Maccabees. More transpired during Cheshvan in the time of the kings. In the generation following Solomon, King Jeroboam set up two golden calves in Bethel and Dan. He instituted a feast on the fifteenth day of Cheshvan. (Needless to say, this is not the feast that the sages said Cheshvan was to receive.) Also in the days of Noah, 17 Cheshvan may have been the day that the Great Flood began. Genesis 7:11 says, "In the second month, on the seventeenth day of the month, on that day all the fountains of the deep burst forth, and the windows of the heavens were opened." The sages debated whether this referred to Iyyar (the second month counting from Nisan) or Cheshvan (the second month counting from Tishrei). It was determined that this second month was Cheshvan, due to the fact that Nisan was not considered the beginning of the months until the time of the Exodus (see Exodus 12:2). Similarly, Cheshvan is the beginning of rainy season in the land of Israel. This change is reflected in the second benediction of the Amidah prayer. During Cheshvan, the phrase "who causes the wind blow and sends down the rain" is added to this benediction. With it, we extol HaShem as the Powerful One who resurrects the dead, heals the sick, sets captives free, and brings forth salvation. So whether remembering the Temple, the Great Flood, or the everyday blessings of rain, Cheshvan teaches us about the might of God. He is awesome and powerful. We depend on him for our every need. "For us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist" (1 Corinthians 8:6). Though there may not be any festivals in Cheshvan, we can rejoice and be thankful for the constant provision that God provides for us through our Master Yeshua. May you have a blessed Cheshvan.

The Renewal of Tishrei

Wed, 16 Sep 2009 09:02:33 +0000

Tishrei is the seventh month of the biblical calendar year when counting the months from Nisan. The name "Tishrei" is the Babylonian name of the month. In the Bible, it is simply referred to as "the seventh month," as in Leviticus 23:24, "Speak to the people of Israel, saying, In the seventh month..." Yet, in Judaism Tishrei is also considered the beginning of a new year. How can the seventh month of the calendar be a new year? Well, in actuality, the biblical calendar has multiple "new years" in regards to different events. The numbering of the months proceeds from Nisan, in commemoration of the Exodus (Exodus 12:2). Elsewhere in the Torah, Hashem commands that the Sabbatical and Jubilee years be counted from the seventh month (Leviticus 25:8-10). Thus, from ancient times, the months have been counted from Nisan, but the years have been calculated from Tishrei. Thus, it is often explained that Nisan is the beginning of the liturgical calendar and Tishrei is the beginning of civil calendar. Tishrei is full of festivals and fasts, mitzvot and meaning, solemnity and celebration. After the long, hot days of summer, the atmosphere in the Land of Israel cools. The summer's harvest is nearly complete, and the sense of anticipation builds as the days come ever closer to the month of Tishrei. Then, when it comes, it's like an explosion—literally! We experience the resounding blast of the shofar on Rosh Hashanah, Tishrei 1. The shofar functions as a type of divine summons, calling God's people to stand before him in awe and reverence. It for this reason these days are frequently referred to as the High Holy Days. We approach God as Avinu Malkeinu, our Father our King, seated on a throne of judgment. As lowly servants, we tremble as we draw near to his presence, yet we are compelled to draw near nonetheless. We know that our own righteousness is not sufficient to stand before him. Yet, "if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous" (1 John 2:1). Though we have no worthy deeds to justify ourselves, we find that his throne is a throne of grace and lovingkindness. "Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need" (Hebrews 4:16). For ten awe-inspiring days, we continue to stand before the throne until we finally come to the most solemn day of the biblical calendar, Yom Kippur, Tishrei 10. On this day we earnestly strive to connect with the heavenly realm. With fasting, garments of white, and many praises and supplications, we seek to emulate the angels who surround God's throne. As we peer into the heavenly abode, we once again catch a glimpse of our High Priest, Yeshua the Messiah, who "entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing eternal redemption" (Hebrews 9:12). It is not long after we break our fast that our attention immediately turns to the approaching feast—the Feast if you will, the Feast of Tabernacles, Tishrei 15. Emerging from the purification of Yom Kippur, we eagerly build our temporary dwellings, where for eight days we will dine with guests, sing joyful songs, study Torah, and perhaps even catch a nap. Through this, we taste the spiritual bliss of the World to Come. Taking the lulav and etrog,¹ we wave them in every direction: east, south, west, north, up, and down proclaiming, "Hoshana! Please, save us now!" (Psalm 118:25) to the Master of heaven and earth. Though the taste of the Feast is sweet, we desire more than a taste. We ultimately desire to eat of the Banquet itself. If we anticipate the Feast of Tabernacles with joy and longing, how much more so do we anticipate when "the LORD will be king over all the earth." That day when, "the LORD will be one and his name one" (Zechariah 14:9). Thus during Tishrei, we begin the year reminded of the end. And yet, it is not the end, but a wonderful and glorious renewal. We embark on a new year refreshed, renewed, and reminded of our purpose as disciples of Yeshua the Messiah. L'Shanah Tovah, Tzom Kal, v'Chag Sameach - To a good year, an easy fast, and a joyous feast from all of us at First Fruits of Zion!

Endnotes

1. The four species mentioned in Leviticus 23:40-41

The Repentance of Elul

Wed, 19 Aug 2009 15:41:38 +0000

The traditions and customs of Elul are centered on one thing—repentance. With the approach of Rosh Hashanah, the Days of Awe, and Yom Kippur, Elul is dedicated to preparing oneself for these appointed times. Everything from special prayers of s'lichot (forgiveness), the blowing of the shofar after shacharit morning prayers, renewing one's yearly giving of tzedakah (righteous giving), to reciting Psalm 27 as an additional daily prayer, Elul is a month filled with introspection, confession, and restitution. It is at this time of year that we especially take a look at our relationships with brothers and sisters. Traditionally, this is the time of year when we put special effort into asking forgiveness from our brother if we know that we have offended him (obviously, this can be done any time of year). Our relationship with God is gauged by our relationships with others.

If someone says, "I love God," and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God whom he has not seen. (1 John 4:20)

If there were ever a month that so encapsulated the message of the Good News, it would be Elul. Our Master came preaching repentance towards God and reconciliation between men. In parable after parable, our Master taught us to not limit the mercy of God, nor to think too highly of ourselves. After his ascension, the Apostles took his message to both Jews and Gentiles and wrote to the congregations that they should continue to love one another just as the Father loved them. Can we honestly claim to be the heirs of this legacy? Do we seek to live at peace with all men and to love sacrificially? Do we die daily to bring others to the knowledge of God and forgiveness in Messiah Yeshua? Or have we become just as self-righteous and out of balance as those the Master rebuked in his day? Take action this Elul. Ask forgiveness from those you have hurt. Make restitution to those you have cheated. If you bear a grudge against those who have sinned against you, forgive them of their debt, even if they don't deserve it for "this is God's will for you in Messiah Yeshua" (1 Thessalonians 5:18). By doing so, we imitate the attributes of our Creator.

The LORD, the LORD, God, compassionate and gracious, slow to anger, and abounding in kindness and truth, who keeps kindness for thousands, who forgives iniquity, transgression and sin, and who cleanses. (Exodus 34:6)

Destruction And Consolation

Tue, 21 Jul 2009 13:47:19 +0000

Solemnity and joyfulness are two emotional states that are normally exclusive to one another. However, in the month of Av we experience both as a part of the calendar. On the subject of the aspect and enormity of the month's solemn nature, Av begins in the middle of the three weeks, a period of mourning from the 17th day of Tammuz until the 9th day of Av. This period of time is also called "Bein haMetzarim" ("between the straits"). The significance of this time is that it, as we discussed last month, was the return of the scouts or spies who sent into Canaan (Numbers 13). It is traditionally accepted that their denial of HaShem's power to bring them into the land of Israel, and consequently their 40 year punishment, began on the 9th of Av. This tragedy, along with the destruction of both Holy Temples, and other horrific events took place on this day. Therefore the day is marked with a solemn and complete full-day fast (roughly from sunset to sunset). Conversely, there are numerous occurrences of good that happened on Tu B'Av (15th of Av). The punishment of the generation that was to die in the wilderness for failing to believe in HaShem's might ended on this day. Such was the good of this day that it was upon other good events of this day that the fourth blessing of the Grace After Meals was added. The fourth blessing goes into detail in mentioning the compassion that the Holy One has displayed to his people. It is normal, beginning with the 15th of Av, to try to increase one's introspection of themselves. To accomplish this, one tries to spend more time in devotion to the Holy One by prayer and study. During this same timeframe, specifically beginning with the first Sabbath after the 9th of Av, begins the Seven Weeks of Consolations, which marks the beginning of the period of consolation, where HaShem beckons his people to repent and to unreservedly turn to him in spotlessness of heart and fidelity of mind. The end of the Seven Weeks will bring us to Rosh Hashannah. For a follower of Messiah Yeshua, we can see a picture of our own walk in this month of the calendar. Due to our own sin and inability to remain in perfect faithfulness to HaShem, we, like the generation in the wilderness, were given a sentence of death. Only through the mercy of the Holy One did he call us to repentance. Once we answered the call of repentance, we were changed, no longer destined to death and separation from God, but unto life and nearness to him. Further, once we turned to him and were granted atonement through the work of Messiah, we were given the promise that the punishment of death had been lifted from us. Finally, with great joy, we walk boldly in proclaiming the truth of the Holy One and by our transformed lives we call others to his kingdom

Keep Your Focus on Him

Mon, 22 Jun 2009 09:21:42 +0000

The month of Tammuz is upon us. It is as if we blinked our eyes and we were already through the spring festivals. Now it is time to move forward into the long summer months. There are a little less than four months from the end of Shavuot (the Feast of Weeks) until the beginning of the High Holy Days in the fall. Imagine a set of loving and caring parents, the kind that would bend over backward and provide for their children's needs ahead of their own. How absurd would it be if their children, who lacked nothing began to tell their brothers and sisters that the parents were going to stop feeding and loving them. Even worse, what if all of the children believed the rumor and did not believe their parents words of assurance or of their continual devoted acts of love and provision? If this is a horrible situation, how much worse is the situation with HaShem and the generation that came out of Egypt? It was during this time of year that the spies were sent into Canaan to explore the land (Numbers 13-14). They explored the land for forty days, discovering what kind of people were there, what kind of cities they would find, and the lush vegetation that would be a supply of food for them and their livestock. They returned from the scouting mission to tell Moses and the people that they perceived that, although the land was in great abundance, the people would not be able to enter the land. They perceived that they would be destroyed if they would try to enter the land. They stated that they perceived themselves to be extremely small and that the inhabitants also viewed them this way, too. Only Caleb and Joshua, who had their eyes focused, not on themselves, but upon the Holy One, stated that the people should ascend and begin to take the land. These two, who followed HaShem fully, perceived that they would be victorious because HaShem was with Israel and that he had lifted the protection from the inhabitants of the land. When the people were told that they would not enter the land but would perish, they wept and mourned. This is traditionally thought to have been on the 9th of Av, the date of the destruction of both temples in Jerusalem. The problem with the above scenario is that the people had poor vision or bad perception. They compounded the issue by skewing the sight of those around them and disparaging the faithfulness of the Faithful One. Instead of bringing a wonderful message of hope and light, they brought back with them an evil report of despair and darkness. One can only wonder that if the spies had kept their eyes on HaShem and off of themselves and their adversaries how things would have differed. However, what we can do today, during these months between festivals, is to work at keeping our focus squarely upon HaShem and the work that we have for his Kingdom. There are many practical ways in which to keep our focus on HaShem and to have a good perception about his promises of devotion. A few that can be derived from the example above are that one should not listen to nor tell gossip or evil words. Not only this, but a good disciple will find ways to perform mitzvot or good deeds. This in turn will allow for the light of the Kingdom to spread and to draw near. As you do these things, then may it be said of you that you are like Caleb, who had a different spirit about him and followed HaShem fully (Numbers 14:24).